hanks

6. Why does righteous indignation tend to be shallow when it is not accompanied by tears? James tells us, “Everyone should be quick to listen, slow to speak and slow to become angry, for man's anger does not bring about the righteous life that God desires” James 1:19-20 (ANIV). The danger with us is that when we get angry, it is often not properly controlled, very easily we lose control, and/or we are not properly focused. On the other hand, Jesus’ anger, as with all His emotions, was held in check by the Word of God, and therefore always accomplished God’s will. In the temple Jesus expresses the righteous indignation of God. The evil acts in the temple were an insult against God and showed a total disrespect for Him. So far in our studies in Luke we have seen many of Jesus’ emotions – compassion, indignation, sorrow, and frustration. We have a God who cares, even too weeping openly. Perhaps He empathized with their grief, or perhaps He was troubled at their unbelief. In either case, Jesus showed that He cares enough for us to weep with us in our sorrow. In the same way I feel we must never be afraid to reveal our true feelings to Him. He truly cares. We tend to associate our tears with sadness or grief, but we might have the same reaction to being angry, stressed, or super happy.

5. The chief priests are prejudiced toward Jesus because they have corrupted themselves with proceeds from temple sales and Jesus threatens their revenue. How can tithing serve to challenge the shallowness of our Christianity? How can we Christians be corrupted by money? I’ve been in churches where the focus is on tithing, where there is the regular preaching on money matters. They try to make you feel guilty because one does not tithe enough. This has just the opposite effect on me, that is when I stop tithing to the church, and look for other means where my tithing can be better used. Instead of focusing on our Lord Jesus, there is an element of commercialism brought into the church. We are to “Love the LORD your God with all your heart and with all your soul and with all your strength” (Deu 6:5), and any preoccupation other than God is displeasing to Him. Like any other sinner, we Christians, can easily be corrupted by money. Here again, if money becomes an obsession with us, continually taking over our thoughts, it becomes idolatry. Our Heavenly Father alone is worthy of our complete attention, love, and service. We all know the verse from 1 Tim 6:10, “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.”

4. How does Jesus' action to cleanse the temple make His crucifixion more inevitable? (Hint: At whose home was His mock trial held?) Caiaphas was the Jewish high priest during the trial and crucifixion of Jesus Christ, and he presided at the religious trial of our Lord. John records that Caiaphas tells the council of chief priests and Pharisees, “Then one of them, named Caiaphas, who was high priest that year, spoke up, "You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish" (John 11:49-50). This meeting and decision by the council was the beginning of the definitive plot to kill Jesus, “So from that day on they plotted to take His life (John 11:53). The Court of the Gentiles had been turned into a market. Caiaphas and Annas both being high priests ran this racket becoming filthy rich. They sold franchises at very high prices to the money-changers and the sacrifice-sellers, and then on top of this they skimmed off a huge percentage of the profit that the franchisees made. So, we can see that His action of cleansing the temple must have been the proverbial “last straw” for any who might have had reservations about killing Him.

3. Why does Jesus drive the money-changers and sacrifice-sellers out of the temple? What reason does He give? The money-changers and sacrifice-sellers had their stalls in the Temple’s Court of the Gentiles. These temple merchants having paid the priests generously for their concessions. Some of this money finally reaches the coffers of both high priests Annas and Caiaphas. It is therefore understandable that the tradesmen and the priests are partners in this business. As Jesus enters He notices the hustle and bustle of all these buyers and sellers, as well as the noise, filth and stench from the animals. It resembles a market place. Could this, in any sense whatever, be called worship? Being Passover business is booming! Those who came from foreign countries had to have their money changed into Temple currency, because this was the only money accepted for the Temple tax and for the purchase of sacrificial animals. The inflated exchange rate enriched the money-changers, and the outrageous high prices of animals made the sacrifice-sellers wealthy. Jesus said His house will be a house of prayer (Isa 56:7), and they had made it into a den of robbers, a den of thieves (Jer 7:11), which reflects the corrupt religious system.

2. In what way is the Triumphal Entry a royal "visitation" or inspection tour? Why are the leaders unwilling or unable to recognize Jesus as the Messiah, the King? Jesus’ entire ministry gave many indications that He was indeed the Messiah. Besides, there was enough evidence in the Messianic prophecies for the Jews to have recognised our Lord as fulfilling the prophecy perfectly. They could have rightly interpreted Daniel's great prophecy in Daniel 9:24-27, which gave a timetable to allow one to predict when the Messiah would present Himself to Jerusalem as the Messiah, the Anointed One, the King of the Jews. And they could have compared Daniel's prophecy with that of Zechariah 9:9, and they would have recognized the time of their visitation by God in the flesh! Due to their unbelief many Jews did not open their eyes to see Christ as Messiah (2 Cor 4:4), or recognise His coming as the time of God’s visitation and offer of salvation. Once the opportunity given to the nation of Israel passed, it was too late and they would suffer the consequences.

1. Why does Jesus weep at the sight of Jerusalem? Because of their blindness or because of their fate? Jesus weeps at the sight of the lost city of Jerusalem; in love He seeks to save the lost, not wishing any to perish. He saw very clearly how wicked these people were, and what the end result was going to be. He weeps because of their blindness. The Jewish leaders had rejected Him, and God's offer of salvation while being visited by God Himself. Because of their unbelief, their rejection of Him, and their hard-heartedness, their eyes were blinded, and the time of grace was rapidly coming to a close; the salvation which they had foolishly sought by means of works was as far from them as ever. Their wilful blindness caused an even greater blindness. He weeps because of their fate. Satan, the god of this age, had succeeded in putting a veil over their minds, keeping them in perpetual darkness. Placing barriers between them and God; not wanting any to be saved. Barriers of pride, barriers of rebellion, barriers of self-righteousness, amongst others. The nation would soon suffer. He knew about the onslaught that would occur in A.D. 70, in which over 600,000 Jews would be killed, as a result of their revolt against Roman control.

5. What was the reaction of the pilgrims to Jesus' glorious entry? What was the reaction of the Pharisees? Why the difference in reactions? We read that where the road began to go down the Mount of Olives, the disciples and pilgrims began to joyfully praise God in loud voices. They praised Him because of all the miracles they had seen. Blind Bartimaeus was healed only a few days before and, even more recently, Lazarus had been brought back from the dead (John 11:45). Amongst other the crowd sang: “Blessed is the King who comes in the name of the Lord!” which is from Psalm 118:26 – referring to the coming of the Messiah. In contrast to the rejoicing, we have the Pharisees starting to complain about the people applying Messianic words to Jesus. Asking Jesus to rebuke His disciples. Accusing them of blasphemy. They didn't want someone challenging their power and authority, and they didn't want a revolt that would bring the Roman army down on them. With hardened hearts and because of being spiritually blind, they could not see Jesus for who He really was, and they complained as they had throughout Jesus’ ministry. Our Lord replied that if His disciples kept quiet “the stones will cry out.” Meaning that the stones of the city of Jerusalem would be a witness to His glory, and would burst into cheers, celebrating the establishment of God’s eternal Kingdom. The same words Habakkuk had used about Jerusalem in his prophecy (Hab 2:11).

4. Why do you think Jesus is now open about being the Messiah, whereas previously this was something He didn't want His disciples to discuss openly? Whereas previously, Jesus had stopped any attempts of a public declaration of His identity as Messiah, the time had come to openly announce and acknowledge that He was the King of Israel, the promised Messiah. Previously His disciples had not fully understood the kind of Messiah He had come to be. He did not want any misunderstanding with them perhaps interpreting the term Messiah in the political sense (John 6:15). Even though our Lord had unveiled His own immediate future to them, that He must suffer, that He must be rejected by the religious leaders of Israel, that He must be killed, and that He must be raised the third day (9:21-22), they still did not fully understand. Because of Israel's unbelief, no good could come from such a disclosure. There was the possibility that harm could come from a popular movement to crown Him King; such an ill-timed move would be ruthlessly crushed by the Romans (Mat 16:20). Bringing His public ministry to an untimely end. This must not happen. Jesus Himself will make an open announcement to the Jewish religious authorities (22:66-70). But now He was fulfilling prophecy and presenting Himself as Israel’s king (Zec 9:9). He wanted all to know that He is the Messiah so as to force the Jewish religious leaders to act. They had hoped to arrest Him after the Passover (Mat 26:3–5), but God had ordained that His Son be slain on Passover as the “Lamb of God, who taketh away the sin of the world” (John 1:29). When they saw this great public celebration, the leaders knew that they had to act, and the willing cooperation of Judas solved their problem for them (Mat 26:14–16).

3. What elements of the Triumphal Entry point to Jesus' claim to be the King of the Jews, the rightful Anointed One, the Messiah? By means of the Triumphal Entry, when the Lord entered Jerusalem on the Sunday before His death, Jesus fulfils the Messianic prophecy of Zechariah 9:9, “Rejoice greatly, your King comes to you, righteous and victorious, lowly and riding on a donkey.” Initially, they welcomed Him and hailed Him as the King of the Jews, the rightful Anointed One, the Messiah by rejoicing greatly, singing and shouting praises: “Hosanna to the Son of David!" "Blessed is He who comes in the name of the Lord!" "Hosanna in the highest heaven!" (Mat 21:9b). When people hail Him as the Son of David, that is the Messiah, He does not try to restrain them. The phrases, “Son of David” and, “Blessed is He who comes in the name of the Lord,” both clearly indicate that Jesus was being recognized as the Messiah. He is the Blessed One who comes by Jehovah's authority to do His will. Crowds hailing Him as their King; their Messiah. "Hosanna!" "Blessed is he who comes in the name of the Lord!" (Mark 11:9). "Blessed is the king who comes in the name of the Lord!" "Peace in heaven and glory in the highest!" (19:38). "Hosanna!" "Blessed is He who comes in the name of the Lord!" "Blessed is the king of Israel!" (John 12:13). Little did they know that the victory would not be over a political kingdom but would be a resounding victory over a spiritual kingdom, the Messiah forever defeating sin, death and Satan. Our Messiah on entering Jerusalem, doesn’t ride the triumphant stallion of a conquering general, but the customary mount for royalty, coming in peace. We see His omniscience when arranging the colt to ride, a colt upon which no on ever sat, reserved by God for sacred use (Num 19:2). The owners of the colt when told "The Lord needs it" gladly turned their animal over to them acknowledging Jesus’ Lordship. Jesus’ gentle ride on an unbroken colt shows His miraculous power over creation that He spoke into existence by His Word of power. Being the Messiah, we notice that Jesus is in absolute control, that there is nothing haphazard about the Triumphal Entry. Everything has been carefully planned and is orderly and appropriate, exactly as the Lord has planned it. Right up to Jesus’ arrest, trial, and crucifixion. The Triumphal Entry is intended by God to unlock the reality of Jesus’ true nature and messianic purpose.

2. What is the significance of Jesus riding into Jerusalem on a donkey? Why a donkey that no one had previously ridden? The Messiah will come to us “righteous and victorious, lowly and riding on a donkey” (Zec 9:9). This Triumphal Entry of Jesus, riding on a donkey, into Jerusalem was predicted more than 500 years before it occurred. This should have been confirmation to the Jews that He was their Messiah, and their King, as He fulfilled the messianic prophecy in Zechariah 9:9. In the ancient Near-East the donkey was the preferred mount of princes (Judges 5:9-10), kings (2 Sam 16:1-2), and leaders (1 Kings 1:33). Horses were used in battles, and the fact that the Messiah did not come on a horse signifies that He did not come, this time, as a conqueror. As a youngster I have tried to ride an unbroken donkey; they are so stubborn, either they won’t budge or the will try all means to unseat you. This would not be the case with our Lord, the Lord of Creation. I see this colt was specially created to provide a royal ride for the sacred use by our Lord Jesus.

1. Why do you think Jesus gave such cryptic instructions to the two disciples about where to find the donkey and what to say if they were challenged? Jesus gave specific instructions to two of His disciples to enter the village, and that they would find a colt tied there, which had never been ridden. They were to untie it and bring it to the Lord, and if there was any problem they were to say that the Lord needs it. This is Jesus, the Messiah, in His divine foreknowledge taking control of events. The disciples found everything just as He told them, and the owners of the colt gladly turned the animal over to them. We see the disciples fully trusting the instructions Jesus gave them, perhaps being a little worried about getting into trouble for being accused of stealing the colt. However, they must have been confused not realising that what was happening was in exact fulfillment of Zechariah's prophecy, and that Jesus was actually entering Jerusalem as the rightful King of Israel. As believers we also should be willing to trust the Word of God at all times and to follow its teachings without hesitation, even if this may make us unpopular in this world. How much better to be on the side of our omniscient, almighty God than on the side of Satan, the ruler of this world.

6. When you talk about the fruit of your service for God, do you sound more like a victor or a victim? Why? How will that change? Most definitely a victor. The more we make use of our earthly resources to glorify our Lord, the more we will grow physically, mentally, and spiritually. We are either growing stronger or getting weaker. What we don't use, we lose. In matters spiritual, it is not possible to stand still. We either gain or lose; we either advance or decline. For example, if we are faithful in sharing the truth with others, then God will reveal new and deeper truths to us. If, on the other hand, we do not have this spirit of evangelistic zeal, God will deprive us of the truth we think we possess. The more we obey the Lord in faith and actively are involved in His work, bearing fruit, the more blessings we will receive in an ever-increasing measure. There will be advances in knowledge, in love, in holiness, in joy, and in all the blessings of the kingdom of heaven. And as a bonus, every blessing is a guarantee of further blessings to come (John 1:16). Jesus will say to the Father, “They have obeyed Your Word” (John 17:6) and “They are not of the world” (John 17:16).

5. In what way does this Parable promise us more if we need it to develop the Lord's work? What are the conditions? (19:26) All who belong to Jesus are given tasks and are required to use our earthly wealth for the glory of God and to both enhance the kingdom and help those around us. The use of these earthly resources are a test to see if we are faithful and can be trusted to make good use of them, and to see how we handle responsibility. If we can be trusted with our earthly wealth, no matter how much or little we have, we will be fit to handle the vast riches of God’s Kingdom. God calls us to be honest, to maintain our integrity in all matters, whether big or small; heaven's riches are far more valuable than earthly treasure. If we are successful, and are able to handle even more responsibility, we will hear our Heavenly Father say: “Well done, my good servant” (19:17), and we will be given more and more responsibility as the Lord trusts us more and more. On the other hand, if we take these resources and only use them for earthly pleasure we will not be entrusted with any rewards in heaven.

4. What do the unproductive servant's words tell us about his character? (19:20-21) Why was the master so disgusted with the unproductive servant who never traded with his portion? (19:22-23) He is careless, useless, and thoughtless. He has no concern for the master’s interests – couldn’t be bothered. He makes no effort at all to obey the master’s instructions. In other words, a worthless servant who blames the master for his shortcomings. He doesn’t care – even not bothering to deposit the one mina in the bank and earn at least some interest. His master called him a wicked servant (19:22) for disobeying a direct order from the master to “put this money to work” (19:13). Because of his laziness and disinterest his mina was taken away from him and given to someone who is only too grateful to be of service for the master. Today he would be a fake believer who has no love, no honour, and no respect for our Lord. If we don't use our opportunities for the Lord, they will be taken from us (19:26).

3. Why was the master so delighted with the servants who earned 10-fold and 5-fold on his tiny investment? Was it the money or something else? (19:15-19) After being crowned king the nobleman returns to his land, and needs to find out how his servants have handled their responsibilities and to determine how much authority he could give each one of them in his new kingdom. He was excited to hear from the first servant that his mina had earned ten more (19:16). This servant had not only been faithful but also very successful, proving he can be trusted and was worthy of ruling over a portion of the master’s kingdom. So, being resourceful and aggressive he was rewarded by given rule over ten cities. The second servant was also successful having earned five minas more. He was given five cities to rule over (19:19). The master was not interested in the money itself, since he mentions that it is "a very small matter" (19:17). It was all about testing the level of faithfulness in the use of what the servants were given. He wanted to find out who among his servants managed his possessions and money with prudence and trustworthiness. Those who are faithful in small matters can be trusted with the more significant responsibility.

2. In the Parable of the Talents each of the servants had huge sums to work with. In the Parable of the Pounds each has only $7800 or so. Why is Jesus emphasizing this test of faithfulness as a "small matter"? (19:17b) What is large by comparison? These two parables seem to be similar, but there is a difference. In the Parable of the Talents (Matthew 25:14–30) the servants were given varying amounts of money according to their ability. Here in the Parable of the Ten Minas, each servant is given the same amount of money, but much less – a mina being about 1/60th of a talent. So, it’s not about the money but about stewardship, about whether the servants obedient to the master, and can be trusted to faithfully look after the master’s interests. Jesus taught this same principle of reward for faithful service in (16:10-12), "Whoever can be trusted with very little can also be trusted with much”, … Having proved his faithfulness and ability, the servant is now trusted with much. As a reward he is to take charge of ten cities. This might seem incredibly disproportional, but having faithfully passed a test of a “very small matter”, he is rewarded to rule over a large portion of the kingdom.

1. This parable has some allegorical elements. Who is represented by the hated nobleman who becomes king? The Lord Jesus Himself is represented by the hated nobleman who went to heaven to await the time when He would return and set up His kingdom here on earth. During this interim period the nobleman does not wish his fortune to be left unattended, so before he goes he calls ten key servants and gives them the responsibility to watch over his treasures. These ten servants represent all the followers/servants of Jesus. God exalted Christ by raising Him from the dead and opening the heavens to receive Him back to His own right hand, and God has given Him the name which is above every name. At present the devil is the ruler of the world, but this will change when Christ returns to reign. When He returns, He will come with power and glory as the King of Kings, Lord of Lords, everything will be under His authority, every knee will bow to Him, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.

7. Which shepherd role does Jesus comment on in this passage? (19:10) In what ways can His disciples be involved in this role? His mission is to seek and save the lost, which reminds me of the shepherd we studied earlier in the Parable of the Lost Sheep (15:1-7). So, He came to seek and save those like Zacchaeus who are lost. Following Jesus in our heart or head alone is not enough, as disciples we are to show our faith by our changed behaviour. It must be obvious to all that we are Christians, and in this way we may attract others to find out about our Lord Jesus. At the same time, we are to proclaim the gospel so that the lost may hear it (Romans 10:14). God sends out His servants. They preach the good news of salvation. Sinners hear God's offer of life in Christ. Some of those who hear believe the message. Those who believe call on the Lord. Those who call on Him are saved. By explaining the gospel, they can understand the facts of salvation and receive a personal invitation to respond willingly in repentance and faith to turn from their sins and receive Christ Jesus as their Saviour.

6. How does our cynicism about people keep us from presenting Christ to them? Can we be open and loving without being vulnerable and overly trusting? What's the balance? How do we achieve this? Jesus taught us to actively seek people to save irrespective of who they are. It does not matter what their backgrounds are, their race, their culture, whether they are rich or poor – Jesus loves them all. Zacchaeus was a great sinner and a rich man. Both make him ordinarily impossible to enter the kingdom of God. But his conversion illustrates the truth of Luke 18:27, “The things which are impossible with men are possible with God.” And we see Zacchaeus humble himself before our Saviour, and did not let his wealth come between his soul and God. So, it is not for us to judge. We are not to take any rejection or insults personally. Think of the rejection and insults our Lord had to endure because of our sins. On top of this He gave His life for us! We should not give in to social pressure and avoid certain groups of people who may be considered “untouchable” because of their political views, their immoral behaviour, or their lifestyle. Jesus loves them and they need to hear His Good News.

5. Which aspects of Jesus' ministry to Zacchaeus seem to motivate him the most? (1) Jesus' love and acceptance? (2) Jesus' reputation? (3) Zacchaeus' consciousness of his sinfulness? Others? The loving concern that Jesus had shown Zacchaeus changed him as a person. In just spending a little time with Jesus he became aware of his own sinfulness, and he knew he had to repent and make restitution, so he offered to compensate, even more than required, all those he had wronged. A great spiritual miracle had taken place, Zacchaeus was saved, rescued from bondage, guilt, and the penalty of his sin (19:9). Righteousness is the result of transformation. There was now a marvellous change of character, the dishonest man became honest, the selfish man became generous, and the sinful man became righteous. Instead of living for self, he began to live for the Saviour; instead of seeking the things of time, he began to seek the things of eternity. Not every habit in his life changed immediately, but his heart changed and he had become a new person in Christ.

4. Why do you think Jesus said that He MUST stay at Zacchaeus' house that very day? What risk did Jesus take in doing this? What were the implications of this action to the bystanders? To Zacchaeus? He must go to Zacchaeus’ house. It was a divine necessity, with divine timing, and at a divine location. As always, every act of Jesus was part of a divine plan, and this was part of God’s plan determined in eternity past. God sent Jesus Christ into this world to seek and to save what was lost (19:10), from before the foundation of the world. And this story of Zacchaeus is just a wonderful illustration of this. Humanly one would consider the risk Jesus faced was loss of popularity because of Him associating with a sinner. For to share a meal with a person, in that time, meant to accept them and share their life – the bad reputation of Zacchaeus a sinner. There was no risk to Jesus in doing this because this was a predetermined plan by God. The bystanders must have been displeased with the fact that Jesus had chosen Zacchaeus of all people, a tax collector - a notorious sinner! The implications for Zacchaeus were life changing for here on earth and for where he would be spending eternity.

3. How do you think Jesus knew Zacchaeus' name? By divine knowledge? From the bystanders? Jesus and the Father are one (John 10:30), meaning that the Lord Jesus Christ is God in the fullest sense, and is equal with the Father in every way. His power is the same as the power of God, and the same is true of all the other attributes of Deity. In 1 John 3:20 we read that God knows everything. Therefore, Jesus who is also omniscient knew Zacchaeus’s name. Jesus knew him, and could call him by his name. He was one of the sheep the Father had given Him before creation, and his name was written in the Lamb’s book of life.

2. Why do the townspeople despise Zacchaeus so much? Zacchaeus was a chief tax collector, and as such was in charge of the entire tax district of Jericho and vicinity, one of the 3 main Palestinian tax offices, the other two being located at Caesarea and Capernaum. He would have other tax collectors under his employ to collect taxes in various parts of the district. Tax collectors charged taxes on behalf of the hated Romans. They made a profit by charging a higher tax than that required, and this system led to widespread greed and corruption, attracting unscrupulous people. The Jews considered themselves victims of Roman oppression, and Zacchaeus and his band of tax collectors were therefore especially despised for working for the Romans and were looked upon as traitors and robbers.

1. What do we learn about Zacchaeus in verses 1-4? Limiting yourself to these verses, what do you know about Zacchaeus? About his life, his hopes, his desires? The first thing we learn about Zacchaeus is that he stayed in Jericho and was a chief tax collector. Jericho was a major trade centre and being one of the chief tax collectors, he not only organised the taxes but also the collectors, receiving a percentage of all the taxes collected, making him a wealthy and powerful man. He must have heard a great deal about Jesus but had never actually seen Him. Being of short stature and therefore not being able to see over the large crowds lining the street and following Jesus, he decides to run ahead and climb a Sycamore tree, waiting for Jesus to see Him as He passes by. I think curiosity was his only motive for wanting to see our Lord. It wasn’t because he wanted to listen and learn from Jesus’ teachings or to obtain anything from Him. This was merely to see who He was, what sort of person He was, and why were there these large crowds following the man.

Q5. (Acts 10:44-48) Clearly tongues were a sign to Peter that Cornelius's household had been baptized with the Spirit. Does the Scripture support a doctrine that speaking in tongues is a "necessary sign" of the baptism of the Holy Spirit? If so, how? (Christians disagree on these matters, so be gentle as you share your thoughts with one another.) I don’t think speaking in tongues is a “necessary sign” of the baptism of the Holy Spirit. Many cases are recorded in Scripture where being filled with the Holy Spirit did not result in speaking in tongues. For example: Jesus in Luke 4:1, Elizabeth in Luke 1:41-45, Zechariah in Luke 1:67-7, … We see that while Peter was still speaking, salvation came upon each one of Cornelius’s household as they individually responded to Peter’s message with believing faith in their hearts. They were actually born again as they listened and believed. There was no petition, no confession no water baptism, and no laying on of hands. What is clear from Peter’s testimony in Acts 11:7, God had given them the Holy Spirit, “after believing in the Lord Jesus Christ”. Knowing that the Jews would be hard to convince that the Gentiles had been filled with the Spirit, on this occasion the same manifestation experienced by Jewish Christians at Pentecost was granted.